The Meaning of Ephesians 2:15 Explained

Ephesians 2:15

KJV: Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

YLT: the enmity in his flesh, the law of the commands in ordinances having done away, that the two he might create in himself into one new man, making peace,

Darby: having annulled the enmity in his flesh, the law of commandments in ordinances, that he might form the two in himself into one new man, making peace;

ASV: having abolished in the flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man,'so making peace;

KJV Reverse Interlinear

Having abolished  in  his  flesh  the enmity,  [even] the law  of commandments  [contained] in  ordinances;  for to  make  in  himself  of twain  one  new  man,  [so] making  peace; 

What does Ephesians 2:15 Mean?

Study Notes

new man
Here the "new man" is not the individual believer but the church, considered as the body of Christ in the sense of Ephesians 1:22 ; Ephesians 1:23 ; 1 Corinthians 12:12 ; 1 Corinthians 12:13 ; Colossians 3:10 ; Colossians 3:11 .
church
Church (true), Summary: The true church, composed of the whole number of regenerate persons from Pentecost to the first resurrection 1 Corinthians 15:52 united together and to Christ by the baptism with the Holy Spirit 1 Corinthians 12:12 ; 1 Corinthians 12:13 is the body of Christ of which He is the Head Ephesians 1:22 ; Ephesians 1:23 . As such, it is a holy temple for the habitation of God through the Spirit Ephesians 2:21 ; Ephesians 2:22 is "one flesh" with Christ Ephesians 5:30 ; Ephesians 5:31 and espoused to Him as a chaste virgin to one husband 2 Corinthians 11:2-4 .
perfect (See Scofield " Matthew 5:48 ") .

Verse Meaning

The body of Jesus sacrificed on the cross terminated the enmity between Jews and Gentiles. It did so in the sense that when Jesus Christ died He fulfilled all the demands of the Mosaic Law. When He did that, God ended the Mosaic Law as His rule of life for the Jews. The word "abolished" (Gr. kataresas) means "rendered inoperative." The Mosaic Law ceased to be God"s standard for regulating the life of His people ( Romans 10:4; et al.). The Mosaic Law had been the cause of the enmity between Jews and Gentiles. Its dietary distinctions and laws requiring separation, in particular, created hostility between Jews and Gentiles. The NASB translation implies that the law was the barrier. Really it was the cause of the barrier between Jews and Gentiles. Jesus Christ destroyed the barrier and the hostility that resulted from it by terminating the Mosaic Law. [1]
Jesus Christ had two purposes in ending Jewish Gentile hostility. First, He wanted to "create" one new Prayer of Manasseh , the church ( Ephesians 2:6), out of the two former groups, Jews and Gentiles ( Ephesians 2:11). Here the "new man" is not the individual believer but the church, the body of Christ (cf. Ephesians 1:22-23; 1 Corinthians 12:12-13; Colossians 3:10-11; Hebrews 12:23). In the church God does not deal with Gentiles as He did with Jews, nor does He deal with Jews as He did Gentiles. Jews do not become Gentiles nor do Gentiles become Jews. Rather God has created a whole new (Gr. kainon, fresh) entity, the church. In it believing Jews become Christians, and believing Gentiles become Christians. God deals with both believing Jews and believing Gentiles now equally as Christians. [2]

Context Summary

Ephesians 2:11-22 - Reconciled And United By The Cross
The state of the unconverted must be described by a series of negations. Shut the sun out of the world, love out of the home, liberty out of the state! The unsaved know not of their infinite loss; but if they could see what we inherit through union with Jesus, they could cease to wonder that we run not with them into the same excess of riot. Does a maiden need much persuasion to cast aside paste jewels when real ones are offered her!
There was no natural affinity between Jew and Gentile. This arose partly because of diverse nationality and genius; but in addition the whole code of Jewish customs as to eating clean meats and ceremonial pollution, prevented it. All these party-walls of division were swept away by Christ. In Him, as the cornerstone, two walls, running in different directions, met. Two sections of humanity, East and West, became united to each other, because each was united to Him, and thus was formed a new unit of humanity.
What a noble conception is given of the Church and ultimately of the redeemed race, growing slowly through the ages and becoming God's dwelling-place! Notice the Trinity; through Jesus, the Eternal Father comes by His Spirit to dwell in the heart of man. [source]

Chapter Summary: Ephesians 2

1  By comparing what we were by nature, with what we are by grace,
10  he declares that we are made for good works: and being brought near by Christ,
19  should not live as Gentiles and foreigners, but as citizens with the saints, and the family of God

Greek Commentary for Ephesians 2:15

Having abolished [καταργησας]
First aorist active participle of καταργεω — katargeō to make null and void. [source]
The enmity [την εχτραν]
But it is very doubtful if την εχτραν — tēn echthran (old word from εχτρος — echthros hostile, Luke 23:12) is the object of καταργησας — katargēsas It looks as if it is in apposition with to μεσοτοιχον — mesotoichon and so the further object of λυσας — lusas The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether “in his flesh” Final clause with first aorist active subjunctive of κτιζω — ktizō The twain The two men (masculine here, neuter in Ephesians 2:14), Jew and Gentile. One new man (εις ενα καινον αντρωπον — eis hena kainon anthrōpon). Into one fresh man (Colossians 3:9-11) “in himself” (εν αυτωι — en hautōi). Thus alone is it possible. Making peace Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes. [source]
That he might create [ινα κτισηι]
Final clause with first aorist active subjunctive of κτιζω — ktizō [source]
The twain [τους δυο]
The two men (masculine here, neuter in Ephesians 2:14), Jew and Gentile. One new man (εις ενα καινον αντρωπον — eis hena kainon anthrōpon). Into one fresh man (Colossians 3:9-11) “in himself” (εν αυτωι — en hautōi). Thus alone is it possible. Making peace Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes. [source]
One new man [εις ενα καινον αντρωπον]
Into one fresh man (Colossians 3:9-11) “in himself” Thus alone is it possible. [source]
Making peace [ποιων ειρηνην]
Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes. [source]
Having abolished in His flesh the enmity [τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ καταργήσας]
The enmity immediately follows the middle wall of partition, and should be rendered in apposition with and as defining it, and as dependent on brake down, not on abolished: the middle wall which was the enmity. It is used abstractly, as peace in Ephesians 2:14. The enmity was the result and working of the law regarded as a separative system; as it separated Jew from Gentile, and both from God. See Romans 3:20; Romans 4:15; Romans 5:20; Romans 7:7-11. For abolished, see on cumbereth, Luke 13:7, and make without effect, see on Romans 3:3. [source]
The law of commandments contained in ordinances [τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν]
The law, etc., depends in construction on having abolished, and is not in apposition with the enmity, as A.V. The middle wall of partition, the enmity, was dissolved by the abolition of the law of commandments. Construe in His flesh with having abolished. Law is general, and its contents are defined by commandments, special injunctions, which injunctions in turn were formulated in definite decrees. Render the entire passage: brake down the middle-wall of partition, even the enmity, by abolishing in His flesh the law of commandments contained in ordinances. [source]
For to make [ἵνα κτίσῃ]
Rev., that He might create. See on created, Ephesians 2:10. The work was to be a new creation on a new foundation. [source]
In Himself []
As the medium of reconciliation. [source]
Of the twain one new man [τοὺς δύο εἰς ἕνα καινὸν ἄνθρωπον]
The Greek is livelier: make the two into one new man. Καινὸν newemphasizes the new quality; not newness in point of time. See on Matthew 26:29. [source]

Reverse Greek Commentary Search for Ephesians 2:15

Romans 10:4 The end of the law [τελος νομου]
Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Luke 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 1:5). But here (Denney) Paul‘s main idea is that Christ ended the law as a method of salvation for “every one that believeth” whether Jew or Gentile. Christ wrote finis on law as a means of grace. [source]
1 Corinthians 6:16 Shall be one flesh [ἔσονται εἰς σάρκα μίαν]
Lit., shall be unto one flesh: i.e., from being two, shall pass into one. Hence Rev., rightly, shall become. Compare Ephesians 2:15. [source]
Galatians 6:15 A new creature [καινὴ κτίσις]
Comp. 2 Corinthians 5:17. For καινὴ newsee on Matthew 26:29. For κτίσις see on Romans 8:19; see on 2 Corinthians 5:17. Here of the thing created, not of the act of creating. The phrase was common in Jewish writers for one brought to the knowledge of the true God. Comp. Ephesians 2:10, Ephesians 2:15. [source]
Galatians 3:28 Ye are all one []
One moral personality. The individual differences are merged in the higher unity into which all are raised by their common life in Christ. This is the one new man, Ephesians 2:15. [source]
Ephesians 2:14 Both [τὰ ἀμφότερα]
Lit., the both. The neuter gender shows that Jews and Gentiles are conceived by the writer merely as two facts. The masculine is used in Ephesians 2:15, Ephesians 2:16. [source]
Ephesians 2:16 Them both [τους αμποτερους]
“The both,” “the two” The “one new man” of Ephesians 2:15 of which Christ is Head (Ephesians 1:23), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God). Thereby On the Cross where he slew the enmity (repeated here) between Jew and Gentile. [source]
Ephesians 2:16 In one body [εν ενι σωματι]
The “one new man” of Ephesians 2:15 of which Christ is Head (Ephesians 1:23), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God). [source]
Ephesians 4:24 The new man [τον καινον αντρωπον]
“The brand-new (see note on Ephesians 2:15) man,” though τον νεον — ton neon in Colossians 3:10. After God (κατα τεον — kata theon). After the pattern God, the new birth, the new life in Christ, destined to be like God in the end (Romans 8:29). [source]
Ephesians 2:10 Created [κτιστεντες]
First aorist passive participle of κτιζω — ktizō not the original creation as in Colossians 1:16; Ephesians 3:9, but the moral and spiritual renewal in Christ, the new birth, as in Ephesians 2:15; Ephesians 4:24. For good works (επι εργοις αγατοις — epi ergois agathois). Probably the true dative of purpose here with επι — epi (Robertson, Grammar, p. 605). Purpose of the new creation in Christ. Which Attraction of the relative α — ha (accusative after προητοιμασεν — proētoimasen) to case of the antecedent εργοις — ergois Afore prepared (προητοιμασεν — proētoimasen). First aorist active indicative of προητοιμαζω — proētoimazō old verb to make ready beforehand. In N.T. only here and Romans 9:23. Good works by us were included in the eternal foreordination by God. That we should walk in them Expexegetic final clause explanatory of the election to good works. [source]
Ephesians 4:13 Unto the unity of the faith [εις την ενοτητα της πιστεως]
“Unto oneness of faith” (of trust) in Christ (Ephesians 4:3) which the Gnostics were disturbing. And of the knowledge of the Son of God (και της επιγνωσεως του υιου του τεου — kai tēs epignōseōs tou huiou tou theou). Three genitives in a chain dependent also on την ενοτητα — tēn henotēta “the oneness of full (επι — epi̇) knowledge of the Son of God,” in opposition to the Gnostic vagaries. Unto a full-grown man Same figure as in Ephesians 2:15 and τελειος — teleios in sense of adult as opposed to νηπιοι — nēpioi (infants) in Ephesians 4:14. Unto the measure of the stature (εις μετρον ηλικιας — eis metron hēlikias). So apparently ηλικια — hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (του πληρωματος του Χριστου — tou plērōmatos tou Christou), like “the fulness of God” in Ephesians 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal. [source]
Ephesians 4:13 Unto a full-grown man [εις ανδρα τελειον]
Same figure as in Ephesians 2:15 and τελειος — teleios in sense of adult as opposed to νηπιοι — nēpioi (infants) in Ephesians 4:14. Unto the measure of the stature (εις μετρον ηλικιας — eis metron hēlikias). So apparently ηλικια — hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (του πληρωματος του Χριστου — tou plērōmatos tou Christou), like “the fulness of God” in Ephesians 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal. [source]
Colossians 2:14 Of ordinances [τοῖς δόγμασιν]
See on Luke href="/desk/?q=lu+2:1&sr=1">Luke 2:1. Lit., in ordinances; consisting in, or, as Rev., written in, as suggested by handwriting. As Paul declares this bond to be against us, including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See Romans 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on Romans 2:12. This law is conceived here as a bond, a bill of debt, standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare Ephesians 2:15. [source]
Colossians 1:20 Having made peace [εἰρηνοποιήσας]
Only here in the New Testament. Having concluded peace; see on John 3:21. The participle is parallel with to reconcile, and marks peace-making and reconciliation as contemporaneous. The kindred εἰρηνοποιός peacemakeronly in Matthew 5:9. The phrase making peace, in which the two factors of this verb appear separately, occurs only Ephesians 2:15. [source]
Colossians 1:20 Unto himself [αυτον]
Unto God, though αυτον — auton is not reflexive unless written ειρηνοποιησας — hauton Having made peace (ειρηνοποιος — eirēnopoiēsas). Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην — eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα — poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν — plērōma be taken as the subject of τεος — eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν — theos be taken as the subject of ειρηνοποιησας — eudokēsen the participle τεος — eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου — theos (God). Through the blood of his cross This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. Or things in the heavens (eite ta en tois ouranois). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott). [source]
Colossians 1:20 Having made peace [ειρηνοποιος]
Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην — eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα — poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν — plērōma be taken as the subject of τεος — eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν — theos be taken as the subject of ειρηνοποιησας — eudokēsen the participle τεος — eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου — theos (God). [source]
Hebrews 7:5 A commandment [ἐντολὴν]
A special injunction. See on James 2:8; see on Ephesians 2:15. [source]
Hebrews 7:19 The bringing in of a better hope [ἐπεισαγωγὴ κρείττονος ἐλπίδος]
Επεισαγωγὴ N.T.oolxx, is “a bringing in upon ” ( ἐπὶ ), upon the ground formerly occupied by the commandment. So Rev., correctly, “a bringing in thereupon.” For κπείττων bettersee on Hebrews 1:4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Ephesians 2:15) and the hope which characterized the gospel (Romans 5:2-5; Romans 8:24). [source]
Hebrews 7:16 The law of a carnal commandment [νόμον ἐντολῆς σαρκίνης]
The phrase N.T.o Νόμον thenorm or standard, as Romans 7:21, Romans 7:23. Εντολῆς, the specific precept of the Mosaic law regarding Levitical priests. Comp. Ephesians 2:15. Σαρκίνης fleshlyindicates that the conditions of the Levitical priesthood had reference to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See Hebrews 9:1-5, Hebrews 9:10, and comp. Romans 8:3. Such a priesthood cannot be eternal. [source]
James 3:18 For them that make peace [τοις ποιουσιν ειρηνην]
Dative case of the articular participle of ποιεω — poieō See Ephesians 2:15 for this phrase (doing peace), and Colossians 1:20 for ειρηνοποιεω — eirēnopoieō of Christ, and Matthew 5:9 for ειρηνοποιοι — eirēnopoioi (peacemakers). Only those who act peaceably are entitled to peace. [source]

What do the individual words in Ephesians 2:15 mean?

in the flesh of Him the law - of commandments ordinances having annulled so that the two He might create Himself into one new man making peace
ἐν τῇ σαρκὶ αὐτοῦ τὸν νόμον τῶν ἐντολῶν δόγμασιν καταργήσας ἵνα τοὺς δύο κτίσῃ αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην

σαρκὶ  flesh 
Parse: Noun, Dative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
νόμον  law 
Parse: Noun, Accusative Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
τῶν  - 
Parse: Article, Genitive Feminine Plural
Root:  
Sense: this, that, these, etc.
ἐντολῶν  of  commandments 
Parse: Noun, Genitive Feminine Plural
Root: ἐντολή  
Sense: an order, command, charge, precept, injunction.
δόγμασιν  ordinances 
Parse: Noun, Dative Neuter Plural
Root: δόγμα  
Sense: doctrine, decree, ordinance.
καταργήσας  having  annulled 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: καταργέω  
Sense: to render idle, unemployed, inactivate, inoperative.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
δύο  two 
Parse: Adjective, Accusative Masculine Plural
Root: δύο 
Sense: the two, the twain.
κτίσῃ  He  might  create 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: κτίζω  
Sense: to make habitable, to people, a place, region, island.
αὑτῷ  Himself 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτόπτης  
Sense: of himself, themself, them.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἕνα  one 
Parse: Adjective, Accusative Masculine Singular
Root: εἷς  
Sense: one.
καινὸν  new 
Parse: Adjective, Accusative Masculine Singular
Root: καινός  
Sense: new.
ἄνθρωπον  man 
Parse: Noun, Accusative Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ποιῶν  making 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ποιέω  
Sense: to make.
εἰρήνην  peace 
Parse: Noun, Accusative Feminine Singular
Root: εἰρήνη  
Sense: a state of national tranquillity.